Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Nisan 12, 5771 – April 15/16, 2011	Second Year of the Shmita Cycle

Candle Lighting and Havdalah Times:

Conroe & Austin, TX, U.S.

Fri. Apr. 15, 2011 – Candles at 7:40 PM

Sat. Apr. 16, 2011 – Havdalah 8:35 PM

Brisbane, Australia

Fri. Apr. 15, 2011 – Candles at 5:14 PM

Sat. Apr. 16, 2011 – Havdalah 6:06 PM

Bucharest, Romania

Fri Apr. 15, 2011 – Candles at 7:41 PM

Sat. Apr. 16, 2011 – Havdalah 8:46 PM

Chattanooga, & Cleveland, TN, U.S.

Fri. Apr. 15, 2011 – Candles at 7:55 PM

Sat. Apr. 16, 2011 – Havdalah 8:53 PM

Jakarta, Indonesia

Fri. Apr. 15, 2011 – Candles at 5:35 PM

Sat. Apr. 16, 2011 – Havdalah 6:23 PM

Manila & Cebu, Philippines

Fri. Apr. 15, 2011 – Candles at 5:35 PM

Sat. Apr. 16, 2011 – Havdalah 6:23 PM

Miami, FL, U.S.

Fri. Apr. 15, 2011 – Candles at 7:26 PM

Sat. Apr. 16, 2011 – Havdalah 8:19 PM

Olympia, WA, U.S.

Fri. Apr. 15, 2011 – Candles at 7:41 PM

Sat. Apr. 16, 2011 – Havdalah 8:49 PM

Murray, KY, & Paris, TN. U.S.

Fri. Apr. 15, 2011 – Candles at 7:11 PM

Sat. Apr. 16, 2011 – Havdalah 8:10 PM

Sheboygan & Manitowoc, WI, US

Fri. Apr. 15, 2011 – Candles at 7:16 PM

Sat. Apr. 16, 2011 – Havdalah 8:20 PM

Singapore, Singapore

Fri. Apr. 15, 2011 – Candles at 6:51 PM

Sat. Apr. 16, 2011 – Havdalah 7:40 PM

St. Louis, MO, U.S.

Fri. Apr. 15, 2011 – Candles at 7:19 PM

Sat. Apr. 16, 2011 – Havdalah 8:19 PM

For other places see: http://chabad.org/calendar/candlelighting.asp

Roll of Honor:

This Torah commentary comes to you courtesy of:

His Honor Rosh Paqid Adon Hillel ben David and beloved wife HH Giberet Batsheva bat Sarah

His Honor Paqid Adon Mikha ben Hillel

His Honor Paqid Adon David ben Abraham

Her Excellency Giberet Sarai bat Sarah & beloved family

His Excellency Adon Barth Lindemann & beloved family

His Excellency Adon John Batchelor & beloved wife

His Excellency Adon Ezra ben Abraham and beloved wife HE Giberet Karmela bat Sarah,

His Excellency Dr. Adon Yeshayahu ben Yosef and beloved wife HE Giberet Tricia Foster

His Excellency Adon Yisrael ben Abraham and beloved wife HE Giberet Elisheba bat Sarah

His Excellency Adon Eliyahu ben Abraham and beloved wife HE Giberet Vardit bat Sarah

Her Excellency Giberet Laurie Taylor

His Honor Paqid Dr. Adon Eliyahu ben Abraham and beloved wife HH Giberet Dr. Elisheba bat Sarah

Her Excellency Prof. Dr. Conny Williams & beloved family

Her Excellency Giberet Gloria Sutton & beloved family

For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael and her Torah Scholars, amen ve amen!

Also a great thank you and great blessings be upon all who send comments to the list about the contents and commentary of the weekly Torah Seder and allied topics.

If you want to subscribe to our list and ensure that you never lose any of our commentaries, or would like your friends also to receive this commentary, please do send me an E-Mail to benhaggai@GMail.com with your E-Mail or the E-Mail addresses of your friends. Toda Rabba!

Shabbat HaGadol

Shabbat	Torah Reading:	Weekday Torah Reading:
הַגָּדוֹל
“HaGadol”	Reader 1 – B’Midbar 10:1-10	Reader 1 – B’Midbar 11:16-19
“The great”	Reader 2 – B’Midbar 10:11-13	Reader 2 – B’Midbar 11:20-22
“Grande”	Reader 3 – B’Midbar 10:14-21	Reader 3 – B’Midbar 11:16-22
B’Midbar (Num.) ‎10:1 – 11:15	Reader 4 – B’Midbar 10:22-28
Ashlamatah: Isaiah 27:13 – 28:8, 16	Reader 5 – B’Midbar 10:29-34
Special: Malachi 3:4-24*	Reader 6 – B’Midbar 10:35 – 11:3	Reader 1 – B’Midbar 11:16-19
Psalm 98:1-9	Reader 7 – B’Midbar 11:4-15	Reader 2 – B’Midbar 11:20-22
	Maftir: B’Midbar 11:13-15	Reader 3 – B’Midbar 11:16-22
N.C.: Mordechai 10:42-45	- Malachi 3:4-24*

* To be read by the Highest Torah Scholar available to the congregation

Blessing Before Torah Study

Blessed are You, Ha-Shem our G-d, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!

Please Ha-Shem, our G-d, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring's offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your desire. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

Blessed are You, Ha-Shem our G-d, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!

Ha-Shem spoke to Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:

May Ha-Shem bless you and keep watch over you; - Amen!

May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!

May Ha-Shem bestow favor on you, and grant you peace. – Amen!

This way, the priests will link My Name with the Israelites, and I will bless them."

These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when doing acts of kindness; and there is no maximum amount of Torah that a person must study.

These are the Laws whose benefits a person can often enjoy even in this world, even though the primary reward is in the Next World: They are: Honoring one's father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!

Rashi & Targum Pseudo Jonathan

for: B’Midbar (Num.) 10:1 – 11:15‎

Rashi	Targum
1. The Lord spoke to Moses saying:	1. And the LORD spoke with Mosheh, saying:
2. Make yourself two silver trumpets; you shall make them [from a] beaten [form]; they shall be used by you to summon the congregation and to announce the departure of the camps.	2. Make for yourself, of yours, two trumpets of silver of solid material, the work of the artificer will you make them; and let them be yours, with which to convoke the assembly, and for the removing of the camps.
3. When they blow on them, the entire congregation shall assemble to you, at the entrance to the Tent of Meeting.	3. And you will blow upon them, and bring together to you all the congregation at the door of the tabernacle of ordinance.
4. If they blow one of them, the princes, the leaders of Israel's thousands, shall convene to you.	4. If they blow upon one (only), the princes of the heads of the thousands of Israel will assemble to you.
5. When you blow a teruah [a series of short blasts, the camps which are encamped to the east shall travel.	5. But when you blow an alarm, then the camps which are on the east are to go forward;
6. When you blow a second teruah, the camps encamped to the south shall travel; they shall blow a teruah for traveling.	6. and when they blow a second alarm, the camps on the south will go forward; they will blow the alarm for their journeys.
7. But when assembling the congregation, you shall blow a tekiah [long blast] but not a teruah.	7. And at the time of assembling the congregation you will blow, but not an alarm.
8. The descendants of Aaron, the priests, shall blow the trumpets; this shall be an eternal statute for your generations.	8. The sons of Aharon, the priests only, will blow with the trumpets, which will be to you, for a perpetual statute for your generations.
9. If you go to war in your land against an adversary that oppresses you, you shall blow a teruah with the trumpets and be remembered before the Lord your God, and thus be saved from your enemies.	9. And when you enter upon the order of the line of battle for your country, with oppressors who oppress you, then will you blow the alarm on the trumpets, that the remembrance of you may come up for good before the LORD your God, that you may be delivered from your enemies.
10. On the days of your rejoicing, on your festivals and on your new-moon celebrations, you shall blow on the trumpets for your ascent-offerings and your peace sacrifices, and it shall be a remembrance before your God; I am the Lord your God.	10. And in the day of your rejoicings, and in your solemnities, and at the beginning of your months, you will blow with the trumpets over your burnt offerings and your consecrated victims, and they will be for a good memorial to you before the LORD your God; for Ha-Satan will be troubled at the sound of your Yobel notes: I am the Lord your God.
11. On the twentieth of the second month in the second year, the cloud rose up from over the Tabernacle of the Testimony.	11. And it was in the second year, the second month, which is the month of Ijar, the twentieth day of the month, that the Cloud of Glory was uplifted from above the Tabernacle of Testimony;
12. The children of Israel traveled on their journeys from the Sinai desert, and the cloud settled in the desert of Paran.	12. and the children of Israel went forward upon their journeys from the wilderness of Sinai, and the Cloud of Glory rested in the wilderness of Pharan.
13. This was the first journey at God's bidding through Moses.	13. And they went forth at the first by the mouth of the Word of the LORD through Mosheh.
14. The banner of the camp of Judah's children traveled first according to their legions. Heading the legion was Nahshon the son of Amminadab.	14. The standard of the camps of the Bene Jehudah went forward by their hosts, and the Rab (great-one) who was appointed over the host of the tribe of the Bene Jehudah was Nachshon bar Amminadab;
15. Heading the legion of the tribe of the children of Issachar was Nethanel the son of Zuar.	15. the Rab (great-ne) of the Bene Issakar was Nethanel bar Zuar;
16. Heading the legion of the tribe of the children of Zebulun was Eliab the son of Helon.	16. and the Rab (great-one) of the Bene Zebulon, Eliab bar Chelon.
17. The Tabernacle was dismantled, and the sons of Gershon set out, [together] with the sons of Merari who carried the Tabernacle.	17. And the tabernacle was taken down, and the sons of Gershon and of Merari went forward, carrying the tabernacle.
18. Then the banner of the camp of Reuben set out according to their legions. Heading its legion was Elitzur the son of Shdeur.	18. The standard of the camps of Reuben went forward by their hosts. The Rab (great-one) set over the hosts of the tribe of the Bene Reuben was Elizur bar Shedeur;
19. Heading the legion of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai.	19. the Rab (great-one) of the Bene Shimeon, Shelumiel bar Zurishaddai;
20. Heading the legion of the tribe of the children of Gad was Eliasaph the son of Reuel.	20. and the Rab (great-one) of the Bene Gad, Eljasaph bar Dehuel.
21. The Kohathithes, who carried the holy [equipment] set out, and they had erected the Tabernacle before they had arrived.	21. And the family of Kehath went forward, carrying the sanctuary; and they (the men of Gershon) reared up the tabernacle against their coming.
22. Then the banner of the camp of Ephraim set out, according to its legions. Heading it legion was Elishama the son of Amihud.	22. The standard of the camps of the Bene Ephraim went forward by their hosts: the Rab (great-one) set over the host of the tribe of Ephraim was Elishama bar Ammihud;
23. Heading the legion of the tribe of the children of Menasseh was Gamliel the son of Pedahzur.	23. the Rab (great-one) of that of Menasheh, Gamaliel bar Pedazur;
24. Heading the legion of the tribe of the children of Benjamin was Abidan the son of Gidoni.	24. and the Rab (great-one) of Benjamin, Abidan bar Gideoni.
25. Then the banner of the camp of Dan set out, the collector for all the other camps, according to its legions. Heading its legion was Elitzur the son of Shdeur.	25. And the standard of the camps of the Bene Dan went forward, completing all the camps according to their hosts; and the Rab (great-one) set over his host was Ahiezer bar Ammishaddai;
26. Heading the legion of the tribe of the children of Asher was Pagiel the son of Ocran.	26. the Rab (great-one) of the tribe of Asher, Pagiel bar Achran;
27. Heading the legion of the tribe of the children of Naphtali was Ahira the son of Enon.	27. and the Rab (great-one) of the Bene Naphtali, Ahira bar Enan.
28. These are the travels of the children of Israel according to their legions, and then they traveled.	28. These are the journeys of the children of Israel by their hosts; the Cloud of Glory was lifted up from above the tabernacle, and they went forward.
29. Then Moses said to Hobab the son of Reuel the Midianite, Moses's father-in-law, We are traveling to the place about which the Lord said, I will give it to you. Come with us and we will be good to you, for the Lord has spoken of good fortune for Israel.	29. And Mosheh said unto Hobab bar Reuel the Midianite, father-in-law of Mosheh, We are journeying from hence to the place of which the LORD has said, I will give it to you: come with us, and we will do you good; for the LORD has spoken to do good unto the sojourner with Israel.
30. He said to him, I won't go, for I will go to my land and my birthplace.	30. But he answered him, I will not go (with you) but to my (own) land and to my kindred will I go.
31. He said, Please don't leave us, for because you are familiar with our encampments in the desert and you will be our guide.	31. But he said, Do not now leave us; for when we were encamped in the wilderness, you knew how to judge, and did teach us the method (or business) of judgment, and you are dear to us as the apple of our eyes.
32. And if you go with us, then we will bestow on you the good which God grants us.	32. And it will be that if you will go on with us, with the good that the LORD will benefit us will we benefit you, in the division of the land.
33. They traveled a distance of three days from the mountain of the Lord, and the Ark of the Lord's covenant traveled three days ahead of them to seek for them a place to settle.	33. And they went forward from the mountain where the glory of the Shekinah of the LORD had been revealed, going three days; and the Ark of the LORD's covenant went before them. Thirty and six miles it went that day; it preceded the camp of Israel, going three days, to provide for them a place to encamp in.
34. The cloud of the Lord was above them by day, when they traveled from the camp.	34. And the Cloud of the LORD’s Shekinah overshadowed them by day in their going out from the encampment.
35. So it was, whenever the ark set out, Moses would say, Arise, O Lord, may Your enemies be scattered and may those who hate You flee from You.	35. And it was when the ark should go forward, the Cloud gathered itself together and stood still, not going on, until Mosheh, standing in prayer, prayed and supplicated mercy from before the LORD, and thus spoke: Let the Word of the LORD be now revealed in the power of Your anger, that the adversaries of Your people may be scattered; and let not the banner of those who hate them be uplifted before You.
36. And when it came to rest he would say, Repose O Lord, among the myriads of thousands of Israel.	36. But when the ark should rest, the Cloud gathered itself together and stood, but did not overspread, until Mosheh, standing in prayer, prayed and besought mercy from before the LORD, thus speaking: Return now, You Word of the Lord, in the goodness of Your mercy, and lead Your people Israel, and let the glory of Your Shekinah dwell among them, and (Your) mercy with the myriads of the house of Ya’aqob, and with the multitudes of the thousands of Israel.

1. The people were looking to complain, and it was evil in the ears of the Lord. The Lord heard and His anger flared, and a fire from the Lord burned among them, consuming the extremes of the camp.	1. But there were wicked men of the people, who, being discontent, devised and imagined evil before the LORD; and it was heard before the LORD, whose displeasure was moved; and a flaming fire was kindled among them from the LORD, which destroyed some of the wicked in the outskirts of the house of Dan, with whom was a graven image.
2. The people cried out to Moses; Moses prayed to the Lord, and the fire died down.	2. And the people cried to Mosheh to pray for them; and Mosheh did pray before the LORD, and the fire was extinguished where it was.
3. He named that place Tab'erah, for the fire of the Lord had burned among them there.	3. And he called the name of that place Enkindlement, because the flaming fire had been enkindled there from before the LORD.
4. But the multitude among them began to have strong cravings. Then even the children of Israel once again began to cry, and they said, "Who will feed us meat?	4. And the strangers who had gathered together among them demanded with demand, and they turned and wept; and the sons of Israel said, Who will give us flesh to eat?
5. We remember the fish that we ate in Egypt free of charge, the cucumbers, the watermelons, the leeks, the onions, and the garlic.	5. We remember the fish which we had to eat in Mizraim freely, without (being restricted by prohibitory) precept, the cucumbers and melons, the leeks, onions, and potherbs.
6. But now, our bodies are dried out, for there is nothing at all; we have nothing but manna to look at."	6. But now our life is dried up; there is not anything; we see only the manna, as the pauper who looks upon a morsel (bestowed) by the hands.
7. Now the manna was like coriander seed, and its appearance was like the appearance of crystal.	7. Alas for the people whose food is bread from the heavens! And so murmured they, because the manna was like coriander-seed, round, when it came down from the heavens, and when it had been sanctified its appearance was as the likeness of Bedilcha.
8. The people walked about and gathered it. Then they ground it in a mill or crushed it in a mortar, cooked it in a pot and made it into cakes. It had a taste like the taste of oil cake.	8. And the wicked people looked about, and collected, and ground it in the mill. But he who would, bruised it in the mortar, or dressed it in the pot, or made cakes of it; and the taste of it was like the taste of cream covered with oil.
9. When the dew descended on the camp at night, the manna would descend upon it.	9. And when the dew came down on the camp by night, the manna descended upon it.
10. Moses heard the people weeping with their families, each one at the entrance to his tent. The Lord became very angry, and Moses considered it evil.	10. And Mosheh heard the people lamenting with their neighbours, who had gathered every man at the gate of his tent and the displeasure of the LORD was strongly moved, and in the eyes of Mosheh it was evil;
11. Moses said to the Lord, "Why have You treated Your servant so badly? Why have I not found favor in Your eyes that You place the burden of this entire people upon me?	11. and Mosheh said before the LORD, Why have You done ill with Your servant, or I have not found mercy before You, that You should have laid the toil of this people upon me?
12. Did I conceive this entire people? Did I give birth to them, that You say to me, 'Carry them in your bosom as the nurse carries the suckling,' to the Land You promised their forefathers?	12. Have I made or borne all this people as from the womb? Are they my children, that You said to me in Mizraim, Bear the toil of them with your strength, as the instructor of youth bears, until they be carried into the land which You have sworn unto their fathers?
13. Where can I get meat to give all these people? For they are crying on me, saying, 'Give us meat to eat.'	13. Whence am I to find meat to give to all this people? for they are crying to me, saying: Give us flesh that we may eat.
14. Alone I cannot carry this entire people for it is too hard for me.	14. I am not able to bear all this people, for it is too weighty for me.
15. If this is the way You treat me, please kill me if I have found favor in Your eyes, so that I not see my misfortune."	15. But if You do this with me, to leave all the labour of them upon me, let me now die with the death in which the just have repose, if I have found mercy before You, that I may not see mine evil.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol 13: Numbers – I – First Journeys

By: Rabbi Yitzchaq Magriso

Published by: Moznaim Publishing Corp. (New York, 1990)

Vol. 13 – “Numbers – I – First Journeys,” pp. 2265-295.

Welcome to the World of P’shat Exegesis

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

Rashi Commentary for: ‎ B’Midbar (Num.) 10:1 – 11:15‎

2 Make yourself So they should blow before you like a king, as it says, “There was a king among in Jerushun” [Deut. 33:5].

Make yourself From your own resources.

Make yourself You make them and use them, but no one else. -[from Midrash Rabbah])

To summon the congregation When you wish to speak with the members of the Sanhedrin court and the rest of the people, and you summon them to gather before you, convene them with the trumpets.

And to announce the departure of the camps At the time the camps are due to depart, blow on them as a signal. It follows that they traveled at the behest of three—at God’s bidding, by the word of Moses and by the call of the trumpets.

Beaten It should be made out of a single block, by banging it with a hammer.

3 When they blow on them With both of them; it is a signal for the congregation to assemble, as it says, “the entire congregation shall assemble to you, at the entrance to the Tent of Meeting.”

4 If they blow one of them It is a signal for the princes to assemble, as it says, “the princes...shall assemble to you.” Their meeting point was also at the entrance to the Tent of Meeting. This is derived by the Sifrei from the rule of inference.

5 When you blow a teruah [a series of short blasts] The signal for the camps to travel was a tekiah, a teruah and a tekiah. The Sifrei derives this from redundant verses.

7 But when assembling the congregation Because it says, “they shall be used by you to summon the congregation and to announce the departure of the camps” (verse 2). Just as summoning the congregation is done by two priests, and with both trumpets as it says, "they shall blow with them"—so the traveling of the camps was with both of them. I might think that just as [with] the departure of the camps he blows a tekiah, teruah, tekiah, so when summoning the congregation he blows a tekiah, teruah, tekiah, and now there would be no difference between [the signal for] summoning the congregation and [the signal for initiating] the departure of the camps. Scripture therefore teaches, “But when assembling the congregation...” indicating that no teruah is blown to summon the congregation, and the same applies for [convening] the leaders. So there is a signal for all three: Summoning the congregation was with two, and [convening] the princes with one and neither of them included a teruah. Initiating the camps departure was with both—with a teruah and a tekiah.

8 The descendants of Aaron...shall blow For these summonings and journeyings.

10 For your ascent-offerings The verse speaks of communal offerings. -[from Sifrei]

I am the Lord your God From here we learn that [on the New Year Festival (Rosh HaShanah)] the verses proclaiming God’s kingship (מַלְכִיוֹת) [are recited] with [verses of] remembrances (זִכְרוֹנוֹת) and [verses] relating to the shofar (שׁוֹפְרוֹת) , for it says, "You shall blow"—this refers to the שׁוֹפְרוֹת ; "a remembrance"—this refers to זִכְרוֹנוֹת ; "I am the Lord your God"—this refers to מַלְכִיוֹת . -[from Sifrei]

11 Of the second month Hence, you say that they spent twelve months minus ten days at Horeb, for on the first day of [the month of] Sivan, they encamped there, and did not travel until the twentieth of Iyyar of the following year.

12 On their journeys In accordance with the regulations set down for the traveling of their banners which should be first and which should be last.]

In the desert of Paran Kivroth HaTa’avah was in the desert of Paran, and that is where they camped after this journey.

17 The Tabernacle was dismantled Once the banner of Judah had set out, Aaron and his sons went in, took down the parocheth curtain and covered the Ark with it, as it says, “When the camp is about to travel, Aaron and his sons shall come” (4:5). The sons of Gershon and the sons of Merari dismantled the Tabernacle and loaded it on wagons. The Ark and the holy utensils, which were carried by the sons of Kohath, stood covered and were placed on poles, until the banner of the camp of Judah set out. Following this, “the Kohathites... set out” (verse 21).

21 Carried the holy They carried the sacred equipment.

And they had erected the Tabernacle The sons of Gershon and the sons of Merari, who had preceded them [the Kohathites] by the departure of two banners [their own and Reuben’s], erected the Tabernacle as soon as the cloud settled. The signal for camping was seen in the camp of Judah, and when they encamped, the sons of Kohath were still traveling behind them, with the last two banners [Ephraim and Dan]. The sons of Gershon and Kohath erected the Tabernacle so that when the sons of Kohath arrived, they found it set up. They brought in the Ark, the Table, the Candelabrum and the altars. This is the meaning of the verse: Those who erected the Tabernacle erected it עַד , [that is,] before the arrival of the Kohathites.

25 The collector for all the other camps The Jerusalem Talmud [states]: Because the tribe of Dan was numerous they traveled last, and if anyone had lost anything, they would [find it and] return it to him. There is an opinion that they traveled in box-like formation, and he derives this from the [the words], “Just as they camp so shall they travel” (2:17). Another opinion is that they traveled in the form of a beam, and he derives this from [the words], “collector for all the camps.”

28 These are the travels This is the order in which they traveled.

And then they traveled On that day they set out.

29 Hobab This is Jethro, as it says, “Of the children of Hobab, the father-in-law of Moses” (Jud. 4:11). So what does Scripture mean by saying, “They [the daughters of Jethro] came to their father Reuel” (Exod. 2:18)? It teaches that children call their grandfather, ‘father.’ He had many names: 'Jethro’—because through him a portion was added (יֶתֶר) to the Torah; 'Hobab’—because he loved (חֽבָב) the Torah, etc.... [see commentary to Exodus 18:1].

We are traveling to the place Immediately, within three days, we will enter the Land. For on this first journey they traveled with the intention of entering the Land of Israel, but [because] they sinned at the episode of the complainers [they were punished and did not enter the Land until much later]. Why did Moses include himself with them [if he wasn’t going to enter the Land]? Because the decree against him [entering the Land] had not yet been issued, and [at that time] he thought he would enter.

30 To my land and my birthplace Whether for the sake of my possessions or for the sake of my family.

31 Please don’t leave us The word נָא is an expression denoting a request. [He made] this [request] as he didn’t want people to say: “Jethro did not convert out of commitment [for Judaism]; rather, he [thought that proselytes have a portion in the Land. Now that he realizes that they have no portion, he has forsaken them and gone his own way.” -[from Sifrei]

For because you are familiar with our encampments in the desert It is fitting for you to do this [i.e., remain with us] since you are familiar with the places in which we will camp in the desert and you saw the miracles and wonders done for us.

For because you are familiar... [The expression... כִּי עַל כֵּן ] has the meaning of עַל אֲשֶׁר יָדַעְתָּ , [because you know], as in, “because כֵּן) (כִּי עַל I did not give her to my son Shelah” (Gen. 38:26); “for because (כִּי עַל כֵּן) you passed by” (ibid. 18:5); “for because (כִּי עַל כֵּן) they came [under the shade of my roof]” (ibid. 19:8); “for because (כִּי עַל כֵּן) I have seen your face” (ibid. 33:10).

You will be our guide The verse has the past tense, [and] as the Targum renders, [it means: all the wonders wrought for us, you have seen with your eyes.] Another explanation: [It is in] the future tense—If anything should be hidden from our eyes, you shall enlighten us [with your guidance]. A further interpretation: You shall be as beloved to us as the pupils of our eyes, as it says, “You shall love the proselyte” (Deut. 10:9).

32 Then we will bestow on you the good What good did they actually bestow upon him? They said, When Israel apportioned the Land, there was a fertile area of Jericho measuring five hundred by five hundred cubits, and they refrained from allocating it. They said, The one in whose portion the Temple will be built shall take it. Meanwhile, they gave it to the descendants of Jethro, to Jonadab the son of Rehab, as it says, “The sons of Keini, Moses’ father-in-law, went up from the city of dates [namely, Jericho]” (Jud. 1:16). -[from Sifrei]

33 A distance of three days They completed a distance of three days travel in one day, for the Holy One wanted to bring them to the Land immediately. -[from Sifrei]

The Ark of the Lord’s covenant traveled three days ahead of them This was the Ark that accompanied them in battle. The broken pieces of the [first set of] Tablets lay in them. It preceded them by three days of travel to prepare for them a place to encamp. -[from Sifrei]

34 The cloud of the Lord was above them Seven clouds are recorded in the account of their travels: four from the four sides, one above, one below, and one in front of them which would flatten the high land, raise the hollows and destroy snakes and scorpions -[from Sifrei].

From the camp From the place where they encamped.

35 So it was, whenever the ark set out He made marks for it [this passage], before it and after it, as if to indicate that this is not its proper place [in Scripture]. So why was it written here? To make a break between one punishment and the next... as it is stated in [chapter 16 of Talmud Shabbath, commencing with the words] “All the Sacred Scriptures.”

Rise, O Lord Because He had preceded them by a distance of three days travel, Moses says, Stop and wait for us do not move on any further. [I found this] in the Midrash Tanchuma, Vayyakhel.

May Your enemies be scattered Those [enemies] who are assembled [for battle]. -[from Sifrei]

Those who hate You Those who hate Israel, for anyone who hates Israel hates the One Who spoke and the world came into being, as it says, “Those who hate you have raised their heads” (Ps. 83:3). Who are they? Those who “plot deviously against Your nation” (ibid. 4). -[from Sifrei]

36 Repose, O Lord Menachem renders [the word שׁוּבָה ] as an expression of rest. Similarly, “In rest (בְשׁוּבָה) and tranquility you shall be saved” (Isa. 30:15).

The myriads of thousands of Israel This teaches us that the Divine Presence does not rest on Israel if they number fewer than twenty-two thousand.

Chapter 11

1 The people were looking to complain Heb. הָעָם . [The word] הָעָם , the people, is used only in reference to the wicked. Similarly it says, “What shall I do about this people (הָעָם) ?” (Exod. 17:4), and it says, “this evil people (הָעָם) ” (Jer. 13:10). But when they are virtuous, they are called עַמִּי , My people, as it says, “Send forth My people (עַמִּי) ” (Exod. 8:16); “My people (עַמִּי) , what have I done to you?” (Mic. 6:3). -[Sifrei Beha’alothecha 1:42:1]

were looking to complain [The term] מִתְאוֹנְנִים denotes a pretext. They were seeking a pretext to turn away from the Omnipresent. Similarly, it says regarding Samson, “that he sought a pretext (תֽאֲנָה) ” (Jud. 14:4)

evil in the ears of the Lord A pretext that was evil in God’s ears, for they intended that it should reach His ears and provoke Him (Sifrei Beha’alothecha 1:42:1). They said, Woe is to us! How weary we have become on this journey! For three days we have not rested from the fatigue of walking.-[Midrash Aggadah]

His anger flared [He said,] I meant it for your own good—that you should be able to enter the Land immediately.- [Midrash Aggadah]

the extremes of the camp Heb. בִּקְצֵה הַמַּחֲנֶה . Those untouchable because of their baseness—these were the mixed multitude (See Exod. 12:36). R. Simeon ben Menassia says, The most distinguished (קְצִינִים) among them and the prominent ones.-[Sifrei Beha’alothecha 1:42:1]

2 The people cried out to Moses This can be compared to a mortal king who became angry with his son. That son went to his father’s close friend and said to him, Go and ask [forgiveness] on my behalf from Father.-[Sifrei Beha’alothecha 1:42:2]

and the fire died down It sank in its place into the earth, for had it turned along one of the sides [of the camp], it would have gradually rolled along that entire side [and caused more destruction].-[Sifrei Beha’alothecha 1:42:2]

4 But the multitude Heb. וְהָאסַפְסֻף , lit., the gathering. These were the mixed multitude, which had attached themselves to Israel when they left Egypt (see Exod. 12:36). -[Sifrei Beha’alothecha 1:42:4, Midrash Aggadah]

[The children of Israel] once again... The children of Israel also wept again together with them.- [Midrash Aggadah]

Who will feed us meat? Did they not have meat? Does it not say, “Also a great mixed multitude went up with them, and flocks and cattle” (Exod. 12:38)? You might argue that they had already eaten them. But when they were about to enter the Land, is it not written that, “the children of Reuben had much cattle” (Num. 32:1)? The answer is that they were seeking a pretext.-[Sifrei Beha’alothecha 1: 42:4]

5 which we ate in Egypt free of charge If you say that the Egyptians gave them fish free of charge, does it not already say, “Straw shall not be given to you” (Exod. 5:18)? Now if straw was not given free of charge, was fish given to them free of charge? So what does “free of charge” mean? Free from [the burden of] precepts.-[Sifrei Beha’alothecha 1:42:5]

the cucumbers R. Simeon says: Why did the manna change into everything except these? Because they are harmful for nursing mothers. We tell a [nursing] woman, "Do not eat any garlic or onion, for the baby’s sake. This can be compared to a king [who gave his son over to a teacher. He sat down and ordered him and said to him, "See that he does not eat any harmful food and does not drink any harmful drink. Because of this, the son complained about his father, saying, “Not because he loves me, but because he does not want me to eat,”] as it is written in the Sifrei (Beha’alothecha 1:42:5).

the cucumbers Heb. הַקִּשֻׁאִים . In old French, cocombres.

watermelons Heb. אֲבַטִּחִים . In old French, bodekes.

leeks Heb. הֶחָצִיר , leeks, [In old French], porels. Targum [Onkelos] renders, “the cucumbers etc.”

6 we have nothing but manna to look at Manna in the morning, manna in the evening.- [Sifrei Beha’alothecha 1:42:5]

7 Now the manna was like coriander seed The one who said this [verse] did not say that. The Israelites said, “We have nothing but manna to look at,” whereas the Holy One, blessed is He, inscribed in the Torah, “the manna was like coriander seed...” as if to say, “See, all you who inhabit the world, what my children are complaining about—the manna is excellent in so many ways!”-[Sifrei Beha’alothecha 1:42:1]

like coriander seed Heb. כִּזְרַע־גַּד הוּא , round like coriander, seed of coliandre [in French].-[Yoma 75a]

crystal Heb. בְּדֽלַח , the name of a precious stone, [in French,] cristal.

8 walked about [The expression] שַׁיִט denotes nothing but taking a stroll; [in old French,] esbaneyr, [walking] without exertion.

ground it in a mill [The manna] did not actually enter the mill, the pot, or the mortar, but its taste changed to [that of] ground, crushed, or cooked food.-[Sifrei Beha’alothecha 1:42:8]

in a pot Heb. בַּפָּרוּר , a pot.

oil cakes Heb. לְשֶׁד הַשָּׁמֶן , the moisture of oil. This is how Donash (Teshuvoth Donash p. 14) explains it. Similar to this is: “ My freshness (לְשַׁדִּי) was transformed as in the droughts of summer” (Ps. 32:4), in which the “lamed” [of לְשַׁדִּי ] is part of the root, [meaning] “My freshness (לְשַׁדִּי) was transformed as in the droughts of summer.” [First edition of Rashi reads: and he (Donash) compares to this... (See Yosef Hallel).] Our Sages (Sifrei Beha’alothecha 1:42:8), however, explained it as a term meaning “breasts” (שָׁדַיִם) , but what have breasts to do with oil? It is impossible to say that לְשֶׁד הַשָּׁמֶן is related to the expression וַיִשְׁמַן יְשֻׁרוּן , “Jeshurun grew fat” (Deut. 32:15) [and thus, the meaning would be “the taste of a fat breast”], for if that were the case, the “mem” [in the word הַשָּׁמֶן ] would be vowelized with a minor “kamatz” [known as “tzeireh”], and the accent would be at the end of the word, under the “mem,” [reading הַשָּׁמֶן ]. Now, however, that the “mem” is vowelized with a minor “pathach” [known as “segol”] and the accent is under the “shin,” it means “oil.” The “shin” is vowelized with a major “kamatz” הַשָּׁמֶן and not with a minor “pathach” הַשֶּׁמֶן because it is the last word in a verse. Another interpretation: לְשַׁד is an acronym standing for לִישׁ שֶׁמֶן דְּבַשׁ , kneaded with oil and honey, like a dough kneaded with oil and coated with honey. The rendering of Onkelos who renders: דְּלִישׁ בְּמִשְׁחָא , kneaded with oil, which leans toward the interpretation offered by Donash, since dough kneaded with oil contains the moisture of oil.

10 weeping with their families Families gathered in groups weeping so as to publicize their grievance. Our Sages say that the meaning is: “concerning family matters,” that is, because intermarriage among family members was forbidden to them.-[Sifrei Beha’alothecha 1: 42:10, Yoma 75a]

12 that You say to me Heb. כִּי־ תֽאמַר אֵלַי , that You say to me, ‘Carry them in your bosom.’ When did He tell him this? “Go, lead the people” (Exod. 32:34), and it says, “He commanded them concerning the children of Israel” (ibid. 6:13)—even if they stone you or insult you.-[Sifrei Beha’alothecha 1:42:10]

to the Land You promised their forefathers You tell me to carry them in my bosom. [This phrase is connected to that clause, not to “as the nurse carries the suckling,” which immediately precedes this phrase.]

15 If this is the way You treat me Moses’ strength became weak like a woman’s when God showed him the punishment He was going to bring upon them. Because of this, he said to Him, “Kill me first....” - [Sifrei Beha’alothecha 1:42:14]

so that I not see my misfortune Scripture should have written, “their misfortune,” [or “Your misfortune,” according to Divrei David] but it euphemizes. This is one of the scribal emendations in the Torah, [such as writers make] for the purpose of modifying and adjusting the text.-[Midrash Tanchuma Beshallach 16; Mechilta Beshallach, parashah 6]

Ketubim: Psalm 98:1-9‎

Rashi	Targum
1. A song. Sing to the Lord a new song, for He performed wonders; His right hand and His holy arm have saved Him.	1. A psalm and prophecy. Sing before the LORD a new hymn, for he has done wonders; his right hand has brought redemption, and the arm of his holy presence.
2. The Lord has made known His salvation; to the eyes of the Gentiles He has revealed His righteousness/generosity.	2. The LORD has made known his redemption; in the sight of the Gentiles he has revealed his righteousness/ generosity.
3. He remembered His kindness and His faith to the house of Israel; all the ends of the earth have seen the salvation of our God.	3. He has called to mind his goodness and his truth to the house of Israel, and all the ends of the earth have seen the redemption of our God.
4. Shout to the Lord, all the earth, open [your mouths] and sing praises and play music.	4. Give voice in the presence of the LORD, all inhabitants of the earth; rejoice and give praise and make music.
5. Play to the Lord with a harp, with a harp and a voice of song.	5. Sing in the presence of the LORD with harps, with harps and the sound of musical instruments.
6. With trumpets and the sound of a shofar, raise your voices before the King, the Lord.	6. With trumpets and the sound of the horn, give voice in the presence of the king, the LORD.
7. The sea and the fullness thereof will roar, the inhabited world and the inhabitants thereof.	7. Let the sea call out, and its fullness; the world and all who dwell upon it.
8. Rivers will clap hands; together mountains will sing praises.	8. Let the rivers smite their palms; as one, let the mountains sing aloud
9. Before the Lord, for He has come to judge the earth; He will judge the inhabited world justly and the peoples with equity.	9. In the presence of the LORD, for He has come to judge the earth; He will judge the world in righteousness, and the peoples with integrity.

Rashi’s Commentary to Psalm 98:1-9

1 Sing to the Lord All these are for the future.

8 Rivers will clap hands The prophets spoke in a language that the ear can hear; not that the rivers have a hand, but it is an expression of joy and gladness.

Ashlamatah: Isaiah 27:13 – 28:8, 16‎

Rashi	Targum
13. ¶ And it shall come to pass on that day, that a great shofar shall be sounded [Hebrew: יִתָּקַע בְּשׁוֹפָר גָּדוֹל – Yitaqa (will be lown) B’Shofar (on a Shofar) Gadol (great)], and those lost in the land of Assyria and those exiled in the land of Egypt shall come and they shall prostrate themselves before the Lord on the holy mount in Jerusalem. {P}	13. And it will come to pass in that time that the great trumpet will be blown, and those who were exiled in the land of Assyria and those who were cast out to the land of Egypt will come and worship before the LORD on the holy mountain in Jerusalem.

1. ¶ Woe is to the crown of the pride of the drunkards of Ephraim and the young fruit of an inferior fig is the position of his glory, which is at the end of a valley of fatness, crushed by wine.	1. Woe to him who gives the crown to the proud, the foolish master of Israel, and gives the turban to the wicked one of the sanctuary of his praise, which is on the head of the rich valley of those wounded with wine.
2. Behold God [has] a strong and powerful [wind], like a downpour of hail, a storm of destruction, like a stream of powerful, flooding water, He lays it on the land with [His] hand.	2. Behold strong and hard strokes come from the LORD, like a storm of hail in a whirlwind like a storm of strong, overflowing waters, so the Gentiles will come upon them and exile them from their land to another land with the sins which are in their hands.
3. With the feet, they shall be trampled, the crown of the pride of the drunkards of Ephraim.	3. The crown of the proud, the foolish master of Israel will be trodden under foot;
4. And his glorious beauty shall be the young fruit of an inferior fig, which is on the head of the valley of fatness; as a fig that ripens before the summer, which, if the seer sees it, he will swallow it while it is still in his hand. {S}	4. and he who gives the turban to the wicked one of the sanctuary of his praise, which is on the head of the rich valley, will be like a first-ripe fig before the summer: when a man sees it, he eats it up as soon as it is in his hand.
5. On that day, the Lord of Hosts shall be for a crown of beauty and for a diadem of glory, for the rest of His people.	5. In that time the Messiah of the LORD of hosts will be a diadem of joy and a crown of praise, to the remnant of His people.
6. And for a spirit of justice to him who sits in judgment, and for might for those who bring back the war to the gate. {S}	6. and a command of true judgment to those who sit in the house of judgment, to judge true judgment and to give the victory to those who go forth in battle, to return them in peace to their houses.
7. These, too, erred because of wine and strayed because of strong wine; priest and prophet erred because of strong wine, they became corrupt because of wine; they went astray because of strong wine, they erred against the seer, they caused justice to stumble.	7. These also are drunk with wine and annihilated with old wine; priest and scribe are drunk from old wine. They are annihilated from wine, they stagger from old wine; her judges have turned after sweet food, they have gone astray.
8. For all tables were filled with vomit and ordure, without place. {P}	8. For all their tables are full of defiled and abominated food, no place of theirs is innocent of oppression.

16. ¶ Therefore, so has the Lord God said: "Behold, I have laid as a foundation a stone in Zion, a fortress stone, a costly cornerstone, a foundation well founded; the believer shall not hasten.	16. Therefore, thus says the LORD God, “Behold, I am appointing in Zion a king, a strong, mighty and terrible king. I will strengthen him and harden him,” says the prophet, “and the righteous/generous who believe in these things will not be shaken when distress comes.
17. And I will make justice the line, and righteousness/ generosity the plummet, and hail shall sweep away the shelter of lies, and water shall flood the hiding-place. {S}	17. And I wil make judgment straight as a building line and righteousness/generosity as a plummet stone; and My anger will burn up your safety of lies, and because you hid yourselves from the One who distresses, Gentiles will exile you.”

Special Ashlamatah: ‎ Malachi 3:4-24‎

Rashi	Targum
1. Behold I send My angel, and he will clear a way before Me. And suddenly, the Lord Whom you seek will come to His Temple. And behold! The angel of the covenant, whom you desire, is coming, says the Lord of Hosts.	1. Behold, I am about to send My messenger and he will prepare the way before Me, and suddenly, the Lord whom you seek will enter His temple and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts.
2. Now who can abide the day of his coming, and who will stand when he appears, for it is like fire that refines and like fullers' soap.	2. But who may endure the day of his coming and who will stand when he is revealed? For his anger dissolves like fire and (is) like soap which is used for cleansing.
3. And he shall sit refining and purifying silver, and he shall purify the children of Levi. And he shall purge them as gold and as silver, and they shall be offering up an offering to the Lord with righteousness.	3. And he will be revealed to test and to purify as a man who tests and purifies silver; and he will purify the sons of Levi and will refine them like gold and silver, and they will be presenting an offering in righteousness/ generosity before the LORD.
4. And then the offerings of Judah and Jerusalem shall be pleasant to the Lord, as in the days of old and former years.	4. And the offering of the people of Judah and the inhabitants of Jerusalem will be accepted before the LORD as in the days of old and as in former years.
5. And I will approach you for judgment, and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely; and also against those who withhold the wages of the day laborers, of the widow and fatherless, and those who pervert [the rights of] the stranger, [and those who] fear Me not, says the Lord of Hosts.	5. And I will reveal Myself against you to exercise judgement, and My Memra will be for a swiftwitness among you, against the sorcerers and adulterers, and against those who swear falsely and those who oppress the hireling in his wages, the widow and the orphan, and who perverts the judgement of the stranger, and have not feared from before Me, says the LORD of hosts.
6. For I, the Lord, have not changed; and you, the sons of Jacob, have not reached the end.	6. For I the LORD have not changes My covenant which is from old; but you, O house of Israel, you think that if a man dies in this world his judgement has ceased.
7. From the days of your fathers you have departed from My laws and have not kept [them]. "Return to Me, and I will return to you," said the Lord of Hosts, but you said, "With what have we to return?"	7. From the days of your gathers you have wandered from My statutes and have not observed them. Return to My service and I will return by My Memra to do good for you, says the LORD of hosts. And if you say, “How will we return? -
8. Will a man rob God? Yet you rob Me, and you say, "With what have we robbed You?"-With tithes and with the terumah-levy.	8. Will a man provoke before a judge? But you are provoking before Me. And if you say, “How have we provoked before You?” – in tithes and offerings.
9. You are cursed with a curse, but you rob Me, the whole nation!	9. You are cursed with a curse, and you are provoking before Me, the whole nation of you.
10. Bring the whole of the tithes into the treasury so that there may be nourishment in My House, and test Me now therewith, says the Lord of Hosts, [to see] if I will not open for you the windows of heaven and pour down for you blessing until there be no room to suffice for it.	10. Bring the whole tithe to the storehouse and there will be provision for those who serve in My Sanctuary, and make trial before Me in this, says the LORD of hosts, to see whether I will not open to you the windows of heaven and send down blessing to you, until you say “Enough.”
11. And I will rebuke the devourer for your sake, and he will not destroy the fruits of your land; neither shall your vine cast its fruit before its time in the field, says the Lord of Hosts.	11. And I will rebuke the destroyer for you and it will not destroy the fruit of your ground; nor will the vine in the field fail to bear fruit for you, says the LORD of hosts.
12. And then all the Gentiles shall praise you, for you shall be a desirable land, says the Lord of Hosts.	12. And all nations will praise you, for you will be dwelling in the land of of the house of My Shekinah and will be fulfilling My will in it, says the LORD of hosts.
13. "Still harder did your words strike Me," says the Lord, but you say, "What have we spoken against You?"	13. your words have been strong before Me, says the LORD. And if you say, “How have we multiplied words before You?”
14. You have said, "It is futile to serve God, and what profit do we get for keeping His charge and for going about in anxious worry because of the Lord of Hosts? "	14. You have said, “He who serves before the LORD is not benefited, and what gain do we earn for ourselves because we have kept the charge of His Memra and because we have walked in lowliness of spirit before the LORD of hosts?
15. And now we praise the bold transgressors. Yea, those who work wickedness are built up. Yea, they tempt God, and they have, nevertheless, escaped.	15. And now we praise the wicked/lawless, yes, evil-doers are established, and moreover, they make trial before the LORD and are delivered.”
16. Then the God-fearing men spoke to one another, and the Lord hearkened and heard it. And a book of remembrance was written before Him for those who feared the Lord and for those who valued His name highly.	16. Then those who feared the LORD spoke each with his companion, and the LORD hearkened and it was revealed before Him and was written in the book of records before Him, for those who feared the LORD and for those who thought to honour His name.
17. And they shall be Mine, says the Lord of Hosts, for that day when I make a treasure. And I will have compassion on them as a man has compassion on his son who serves him.	17. “And they will be before Me, says the LORD of hosts, on the day when I will make up My special possession, and I will have mercy upon them as a man has mercy upon his son who has served him.
18. And you shall return and discern between the righteous/generous and the wicked, between him who serves God and him who has not served Him.	18. And you will again distinguish between the righteous/generous, and the wicked/lawless, between those who have served before the LORD and those who have not served before Him.
19. For lo, the sun comes, glowing like a furnace, and all the audacious sinners and all the perpetrators of wickedness will be stubble. And the sun that comes shall burn them up so that it will leave them neither root nor branch, says the Lord of Hosts.	19. For behold, the day has come, burning like an oven, and all the wicked/lawless and all the evil-doers will be weak as stubble, and the day that is coming will consume them, says the LORD of hosts, so that it will leave them neither son nor grandson.
20. And the sun of mercy shall rise with healing in its wings for you who fear My Name. Then will you go forth and be fat as fatted calves.	20. But for you who fear My name the sun or righteousness/generosity will arise with healing in her wings and you will go out and sport like calves from the stall.
21. And you shall crush the wicked, for they will be as ash under the soles of your feet on the day that I will prepare, says the Lord of Hosts.	21. And you will trample upon the wicked/lawless, for they will be ashes under the sole of your feet on the day when I act, says the LORD of hosts.
22. Keep in remembrance the teaching of Moses, My servant - the laws and ordinances which I commanded him in Horeb for all Israel.	22. Remember the Law of Moses My servant, which I commanded him on Horeb for all Israel, to teach them statutes and ordinances.
23. Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord [Hebrew: לִפְנֵי, בּוֹא יוֹם יְהוָה, הַגָּדוֹל, וְהַנּוֹרָא – Lifne (before) Bo (the coming) Yom (of the day) Adonai (of the LORD) HaGadol (the great) V’HaNora (and terrible)].	23. Behold, I am sending to you Elijah the prophet before the coming of the great and terrible day which will come from the LORD.
24. that he may turn the heart of the fathers back through the children, and the heart of the children back through their fathers - lest I come and smite the earth with utter destruction.	24. And he will turn the heart of the fathers/patriarchs upon the children and the heart of the children upon their fathers/patriarchs, lest i should reveal Myself and find the whole land in its sins, and utterly wipe it out.

Rashi’s Commentary on Malachi 3:4-24‎

6 For I, the Lord, have not changed Although I keep back My anger for a long time, My mind has not changed from the way it was originally, to love evil and to hate good.

and you, the sons of Jacob Although you die in your evil, and I have not requited the wicked in their lifetime

you have not reached the end You are not finished from before Me, for I have left over the souls to be requited in Gehinnom. And so did Jonathan render. And you of the House of Jacob, who think that whoever dies in this world, his verdict has already ended, that is to say, you think that My verdict has been nullified, that he will no longer be punished. Our Sages (Sotah 9a), however, explained it: i¦zi¦p¨W `÷ - I did not strike a nation and repeat a blow to it; but as for you, I have kept you up after much punishment, and My arrows are ended, but you are not ended.

8 Will a man rob Our Sages explained this as an expression of robbery, and it is an Aramaism.

With tithes and with the terumah levy The tithes and the terumah - levy that you steal from the priests and the Levites is tantamount to robbing Me.

9 You are cursed with a curse because of this iniquity, for which I send a curse into the work of your hands; but nevertheless, you rob Me.

10 so that there may be nourishment in My House There shall be food accessible for My servants.

11 And I will rebuke the devourer for your sake The finishing locusts and the shearing locusts, which devour the grain of your field and your vines.

12 a desirable land A land that I desire.

14 “It is futile to serve God” We worship Him for nothing, for we will receive no reward.

in anxious worry with low spirits.

15 And now we praise the bold transgressors, etc. We worshipped Him and kept His charge, but now we see that the wicked are prospering - to the extent that we praise them for the wicked deeds. Yea, they tempt God, saying, “Let us see what He will be able to do to us.”

and they have, nevertheless, escaped harm, and they have not stumbled.

16 Then the God-fearing men spoke, etc. I retort upon your words then, when the wicked commit evil and the good go about in anxious worry because of Me. The God-fearing men spoke to one another not to adopt their evil deeds; and, as for Me, their words are not forgotten to Me. And although I do not hasten to visit retribution, I have hearkened and heard, and I have commanded that a book of remembrance be written for them. Their words shall be preserved for Me.

17 for that day when I make a treasure that I have stored and put away, with which to pay My reward. There I will show you what the difference is between a righteous man and a wicked man.

a treasure a treasure; estouj, estui in Old French.

19 For lo, the sun comes This instance of mFi is an expression of sun, for so did the Sages state that there will be no Gehinnom in the future, but the Holy One, blessed be He, will take the sun out of its case; the wicked will be punished thereby and the righteous will be healed thereby. That is the meaning of what is stated (verse 20): “And the sun of mercy shall rise for you who fear My Name, etc.”

neither root nor branch Neither son nor grandson

20 and be fat an expression of fat, as in (Jer. 50: 11), “as you become fat, like a threshing heifer.”

as fatted calves [the calves] that enter the team to be fattened; kopla, cople in Old French: animals tied together.

21 And you shall crush and you shall press. This is an expression of pressing, similar to (Ezek. 23:8) “they pressed their virgin breasts.”

24 that he may turn the heart of the fathers back to the Holy One, blessed be He.

through the children lit., on. He will say to the children affectionately and appeasingly, “Go and speak to your fathers to adopt the ways of the Omnipresent.” So we explain, “and the heart of the children through their fathers.” This I heard in the name of Rabbi Menahem, but our Sages expounded upon it in tractate Eduyoth (8:7), that he will come to make peace in the world.

Verbal Tallies

By: HH Rosh Paqid Adon Hillel ben David

& HH Giberet Dr. Elisheba bat Sarah

BaMidbar (Num.) ‎10:1 – 11:15

Yeshayahu (Isaiah) 27:13 – 28:8, 16

Special: Malachi 3:4-24

Tehillim (Psalm) 98:1-9

The verbal tallies between the Torah and the Ashlamata are:

HaShem - יהוה, Strong’s number 03068.

Say - אמר, Strong’s number 0559.

The verbal tallies between the Torah and the special Ashlamata are:

HaShem - יהוה, Strong’s number 03068.

Speak - דבר, Strong’s number 01696.

Work / make - עשה, Strong’s number 06213.

The verbal tallies between the Torah and the Psalm are:

HaShem - יהוה, Strong’s number 03068.

Work / make - עשה, Strong’s number 06213.

Trumpet - חצצרה, Strong’s number 02689.

BaMidbar (Num.) ‎10:1 And the LORD <03068> spake <01696> (8762) unto Moses, saying <0559> (8800),

2 Make <06213> (8798) thee two trumpets <02689> of silver; of a whole piece shalt thou make <06213> (8799) them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.

Yeshayahu (Isaiah) 28:5 In that day shall the LORD <03068> of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,

Yeshayahu (Isaiah) 28:16 Therefore thus saith <0559> the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.

Malachi 3:4 Then shall the offering of Judah and Jerusalem be pleasant unto the LORD <03068>, as in the days of old, and as in former years.

Malachi 3:13 Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken <01696> so much against thee?

Malachi 3:15 And now we call the proud happy; yea, they that work <06213> wickedness are set up; yea, they that tempt God are even delivered.

Tehillim (Psalm) 98:1 A Psalm. O sing unto the LORD <03068> a new song; for he hath done <06213> marvellous things: his right hand, and his holy arm, hath gotten him the victory.

Tehillim (Psalm) 98:6 With trumpets <02689> and sound of cornet make a joyful noise before the LORD, the King.

Hebrew:

Hebrew	English	Torah Seder Num ‎10:1 – 11:15	Psalms Psalm 98:1-9	Ashlamatah Isa 27:13 28:8, 16	S. Ashlamatah Mal 3:4-24
ba'	father	Num. 11:12			Mal. 3:7
hm'd'a]	land, ground	Num. 11:12			Mal. 3:11
vyai	each man, one another	Num. 11:10			Mal. 3:16
lk;a'	consume, devour	Num. 11:1			Mal. 3:11
אֵלֶּה	this	Num. 10:28		Isa. 28:7
אֱלֹהִים	GOD	Num. 10:9	Ps. 98:3		Mal. 3:8
~ai	yet if, or	Num. 10:4		Isa. 27:7	Mal. 3:10
אָמַן	nurse	Num. 11:12		Isa. 28:16
אָמַר	saying, said	Num. 10:1		Isa. 28:16	Mal. 3:5
אֶפְרַיִם	Ephraim	Num. 10:22		Isa. 28:1
אֶרֶץ	land, ground, earth	Num. 10:9	Ps. 98:3	Isa. 27:13	Mal. 3:12
אֲשֶׁר	which, who	Num. 10:29		Isa. 28:1
aAB	go, come, bring	Num. 10:9		Isa. 27:6	Mal. 3:10
tyIB;	house		Ps. 98:3		Mal. 3:10
yliB.	without, overflows			Isa. 28:8	Mal. 3:10
!Be	sons	Num. 10:8		Isa. 27:12	Mal. 3:6
lAdG"	great			Isa. 27:1	Mal. 4:5
yAG	nations		Ps. 98:2		Mal. 3:9
גַּם	also	Num. 11:4		Isa. 28:7	Mal. 3:15
rb;D'	spoke, spoken	Num. 10:1			Mal. 3:13
הָיָה	come, use	Num. 10:2		Isa. 27:13
%l;h'	come, go	Num. 10:29			Mal. 3:14
hNEhi	behold			Isa. 28:2	Mal. 4:1
הַר	mountain, mount	Num. 10:33	Ps. 98:8	Isa. 27:13
hz<	this	Num. 11:11		Isa. 27:9	Mal. 3:10
זָכַר	remember	Num. 10:9	Ps. 98:3		Mal. 4:4
!ArK'zI	reminder	Num. 10:10			Mal. 3:16
חֲצֹצְרָה	trumpets	Num. 10:2	Ps. 98:6
יָד	hand	Num. 10:13		Isa. 28:2
יָדַע	paste	Num. 10:31	Ps. 98:2
hd'Why>	Judah	Num. 10:14			Mal. 3:4
יהוה	LORD	Num. 10:1	Ps. 98:1	Isa. 27:13	Mal. 3:4
יוֹם	day	Num. 10:10		Isa. 27:13	Mal. 3:4
~il;v'Wry>	Jerusalem			Isa. 27:13	Mal. 3:4
יָשַׁב	sits, dwells		Ps. 98:7	Isa. 28:6
יָשַׁע	saved	Num. 10:9	Ps. 98:1
יִשְׂרָאֵל	Israel	Num. 10:4	Ps. 98:3		Mal. 4:4
כֹּהֵן	priest	Num. 10:8		Isa. 28:7
yKi	when	Num. 10:9			Mal. 3:8
כֹּל	all	Num. 10:3	Ps. 98:3	Isa. 28:8	Mal. 3:9
כֵּן	so, inasmuch, though	Num. 10:31		Isa. 28:16
כַּף	hand		Ps. 98:8	Isa. 28:4	Mal. 4:3
aol	without , nor	Num. 10:7			Mal. 3:11
hm'	why	Num. 11:11			Mal. 3:7
מִלְחָמָה	war, onslought	Num. 10:9		Isa. 28:6
!mi	before	Num. 10:35			Mal. 3:14
מִצְרַיִם	Egypt	Num. 11:5		Isa. 27:13
מָקוֹם	place	Num. 10:29		Isa. 28:8
hv,m	Moses	Num. 10:1			Mal. 4:4
jP'v.mi	justice, judgment			Isa. 28:6	Mal. 3:5
an"	please, me now	Num. 10:31			Mal. 3:10
aybin"	prophet			Isa. 28:7	Mal. 4:5
נוּחַ	came, rest	Num. 10:36		Isa. 28:2
db,[,	servant	Num. 11:11			Mal. 4:4
d[;	before, until	Num. 10:21			Mal. 3:10
~l'A[	perpetual, of old	Num. 10:8			Mal. 3:4
עַיִן	eye	Num. 10:31	Ps. 98:2
l[;	against, even	Num. 10:9		Isa. 27:1	Mal. 3:13
hT'[;	now	Num. 11:6			Mal. 3:15
פָּנֶה	before	Num. 10:9	Ps. 98:6		Mal. 3:14
צָבָא	armies, army	Num. 10:14		Isa. 28:5	Mal. 3:5
hq'd'c.	righteousness		Ps. 98:2		Mal. 4:2
קֹדֶשׁ	holy		Ps. 98:1	Isa. 27:13
רָאָה	see, seen	Num. 11:15	Ps. 98:3	Isa. 28:4	Mal. 3:18
רֹאשׁ	head	Num. 10:4		Isa. 28:1
lg<r,	foot, feet			Isa. 28:3	Mal. 4:3
רוּעַ	sound	Num. 10:7	Ps. 98:4
[b;v'	swore, swear	Num. 11:12			Mal. 3:5
שׁוּב	turn, return	Num. 10:36		Isa. 28:6	Mal. 3:7
שׁוֹפָר	horm, trumpet		Ps. 98:6	Isa. 27:13
lg<r,	foot, feet			Isa. 28:3	Mal. 4:3
שֶׁמֶן	oil	Num. 11:8		Isa. 28:1
[m;v'	heard	Num. 11:1			Mal. 3:16
hn"v'	year	Num. 10:11			Mal. 3:4
תָּקַע	blow, blown	Num. 10:3		Isa. 27:13
r[;B'	burned, burning	Num. 11:1			Mal. 4:1
bz"['	leave, forsaken	Num. 10:31		Isa. 27:10	Mal. 4:1
~[;	people	Num. 11:1		Isa. 28:5
hf'['	make	Num. 10:2	Ps. 98:1		Mal. 3:15

Greek:

Greek	English	Torah Seder Num ‎10:1 – 11:15	Psalms Psalm 98:1-9	Ashlamatah Isa 27:13 28:8, 16	S. Ashlamatah Mal 3:4-24	NC Mk 10:42-45
ἄνθρωπος	man				Mal 3:8	Mar 10:45
δοῦλος	servant				Mal 4:4	Mar 10:44
ἔθνος	nations		Psa 98:2		Mal 3:12	Mar 10:33
ἔρχομαι	came, comes		Psa 98:8		Mal 4:1	Mar 10:45
λέγω	says, saying	Num 10:1		Isa 28:16	Mal 3:5	Mar 10:42
μέγας	great, great ones			Isa 27:13	Mal 4:5	Mar 10:42
πρῶτος	first	Num 10:13				Mar 10:44
υἱός	sons	Num 10:8			Mal 3:7	Mar 10:45
ψυχή	life	Num 11:6				Mar 10:45

N.C.: Mark 10:42-45

CLV[1]	Magiera Peshitta NT[2]	Greek[3]	Delitzsch[4]
42. And, calling them to Him, Jesus is saying to them, "You are aware that those of the nations who are presuming to be chiefs are lording it over them, and their great men are coercing them."	42. And Jesus called them and said to them, "You know that those who are counted as chiefs of the nations are their lords and their great men are in authority over them.	42. ὁ δὲ Ἰησοῦς προσκαλεσάμενος αὐτοὺς λέγει αὐτοῖς Οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν	⁴²וַיִּקְרָא לָהֶם יֵשׁוּעַ וַיֹּאמֶר אֲלֵיהֶם אַתֶּם יְדַעְתֶּם כִּי הַנֶּחֱשָׁבִים לְהִשְׂתָּרֵר עַל־הַגּוֹיִם הֵם רֹדִים בָּהֶם וּגְדוֹלֵיהֶם שׁוֹלְטִים עֲלֵיהֶם׃
43. Yet not thus is it among you. But whosoever may be wanting to become great among you, will be your servant."	43. But it should not be so among you, but rather he who wants to be great among you should be a minister to you.	43. οὐχ οὕτως δέ ἔσται ἐν ὑμῖν ἀλλ ὃς ἐὰν θέλῃ γενέσθαι μέγας ἐν ὑμῖν ἐσται διάκονος ὑμῶν	⁴³וְלֹא יִהְיֶה כֵן בְּקִרְבְּכֶם כִּי אִם־הֶחָפֵץ לִהְיוֹת גָּדוֹל בָּכֶם יִהְיֶה לָכֶם לִמְשָׁרֵת׃
44. And whosoever may be wanting to be foremost among you, will be the slave of all."	44. And whoever of you wants to be first should be a servant of everyone.	44. καὶ ὃς ἂν θέλῃ ὑμῶν γενέσθαι πρῶτος ἔσται πάντων δοῦλος·	⁴⁴וְהֶחָפֵץ לִהְיוֹת הָרֹאשׁ יִהְיֶה עֶבֶד לַכֹּל׃
45. For even the Son of Mankind came, not to be served, but to serve, and to give His soul a ransom for many."	45. For even the Son of Man did not come to be served, but rather to serve and to give himself [as] a ransom for many."	45. καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν	⁴⁵כִּי בֶן־הָאָדָם גַּם־הוּא לֹא בָא לְמַעַן יְשָׁרֲתוּהוּ כִּי אִם־לְשָׁרֵת וְלָתֵת אֶת־נַפְשׁוֹ כֹּפֶר תַּחַת רַבִּים׃

HH Paqid Dr. Adon Eliyahu’s Rendition

42. But having called them (all his talmidim) to him, Yeshua said to them, You know that those [who] presume to rule the Gentiles [nations] rule over them, and their great (Heb. גָּדוֹל) [men] exercise [oppressive] authority over them.

43. But it shall not be so among you; but whoever desires to become [the] greatest (Heb. גָּדוֹל) (reach maturity i.e. become a Hakham) among you must [first] be your [ministering] servant (Paqid).

44. And whichever of you desires to become the chief (first) (Heb.הָרֹאשׁ), he will be a bond-slave of all.

45. For even the Son of Man (the Prophet) did not come to be served, but to serve, and to give his life (Heb. נֶפֶשׁ) as a ransom (Heb. גְּאֻלָּה) for many [slaves].

Hakham’s Commentary

“Now concerning the idol sacrifices: We are aware that we all have knowledge [of what they are, how they are done, and what an abomination they are to G-d]. Knowledge [of these things] puffs up, yet love [of Torah and fellow Jew] builds up.” – 1 Corinthians 8:1

Pride/boasting, tyrannical dominion and oppressive authority are symbolized by leaven, as we have discussed in the last two weeks. Yet, authentic leadership, the gift of the first-born to humanity is based on equitable service and duty of care, a key principle of Jewish and British Common Law. Cleaning our homes of leaven and observing seven days of the festival of Unleavened Bread, are poten reminders not only to train us on the laws of Kashrut but also to examine ourselves to see if the leaven of pride, tyrannical dominion, and oppressive authority have contaminated and fermented our souls.

Thus Hakham Shaul counsels (1 Corinthians 5:6-8):

‎6 Your boasting is no good, do you not know [that] a little leaven leavens the whole lump?‎

‎7 Thoroughly clean out the old leaven, in order to be like matzah (unleavened bread) for Pesach, [for] ‎Messiah is [as our] offering (olah) over us (for our sake),‎

8 so that we should not keep with the old leaven the Festival [of unleavened bread], and not with the leaven of malice and wickedness (acts of Lawlessness) but with the matzah (unleavened bread) of purity and truth (faithfulness).

And why do people need to exercise pride/boasting, tyrannical dominion and oppressive authority? Would it not be better to lead people gently and humbly? Because they really do not want to lead but rather they want to be served at whatever cost.

In our Torah Seder, at Numbers 11:12, we read in the Targum about the style of leadership that pleases G-d, most blessed be He:

“Have I made or borne all this people as from the womb? Are they my children, that You said to me in Mizraim, Bear the toil of them with your strength, as the instructor of youth bears, until they be carried into the land which You have sworn unto their fathers?”

Thus, wholesome leadership ia about:

Bearing the toil of teaching new skills, new concepts, a trade, etc.
Teaching that is characterized by theoretical as well as on the job training to develop all human potential.
This teaching and training must have a goal and that is to equip people to reach their full potential and perfect their unique gifts and talents in the service of G-d and fellowman.

Therefore, such a leader, looks at the individuals given to him to lead as great and unique gifts of G-d, most blessed be He, rather than people to benefit from or use for their vain purposes. These people before him are valuable diamonds on the rough that need polishing. Therefore, to exercise pride/boasting, tyrannical dominion and oppressive authority would be counterproductive in achieving the goals of a competent leader.

Now we need to be careful that there is a certain body of knowledge that tends to puff up (1 Corinthians 8:1). And this kind of teaching and body of knowledge consists of knowledge that is totally divorced from G-d’s Torah, such as knowledge connected with idolatry of whatever shape or shade.

The teaching of this perverse body of knowledge not only puffs up, but also leads to pride/boasting, tyrannical dominion and oppressive authority. On just have to look at the modern management styles and theories taught at Universities and colleges today to understand that they are based on anything but Torah. Man has become a mere machine performing specialized tasks on a conveyer belt. Leadership in these organizations is solely based on output, with staff being considered of little or no value at all.

But the kind of leadership that prevails, the kind of leadership that is long lasting, and produces excellent fruit is one that is characterized by the philosophy espoused by the Festival of the Seven Days of Unleavened Bread, which Hakham Shaul puts it as being characterized by “the matzah (unleavened bread) purity and truth (faithfulness).”

We started this theme with Purim, where G-d delivered us from murderous/tyrannical leader Haman. And of course, Pesach is about the deliverance from the oppressive leadership of Paraoh in Egypt. Seeing that we have such examples of deliverance from pride/boasting, tyrannical dominion and oppressive authority, it behoves us to think what kind of leadership are we exercising at our homes, places of work and in the Nazarean Jewish community to which we belong.

Shalom Shabbat, and have a happy and Kosher Pesach!

Some Questions to Ponder:

From all the readings for this Shabbat HaGadol, which reading touched your heart and imagination?
Why is this Shabbat called Shabbat HaGadol?

3. What question/s were asked of Rashi in B’Midbar 10:2?

4. What question/s were asked of Rashi in B’Midbar 10:10?

5. What question/s were asked of Rashi in B’Midbar 10:29?

6. What question/s were asked of Rashi in B’Midbar 10:31?

7. What question/s were asked of Rashi in B’Midbar 10:35?

8. What question/s were asked of Rashi in B’Midbar 10:36?

9. What question/s were asked of Rashi in B’Midbar 11:1?

10. What question/s were asked of Rashi in B’Midbar 11:2?

11. What question/s were asked of Rashi in B’Midbar 11:5?

12. What question/s were asked of Rashi in B’Midbar 11:7?

13. What question/s were asked of Rashi in B’Midbar 11:8?

14. What question/s were asked of Rashi in B’Midbar 11:15?

15. Why should we sound the Teruah call whenever the Jewish community is struck by misfortune?

16. In your opinion what is the intent of Hakham Tsefet’s pericope by the hand of his scribe Mordeshai for this Shabbat?

17. How is Hakham Tsefet pointing us to the coming of the Feast of Unleavened Bread?

18. What part of the Torah Seder fired the heart and imagination of the Psalmist for this week?

19. What part of the Torah Seder fired the heart and the imagination of the prophet Yeshayahu and the prophet Mal’akhi this week?

20. What part/s of the Torah Seder, Psalm, and the prophets fired the heart and the imagination of Hakham Tsefet for this week?

21. After taking into consideration all the above texts and our Torah Seder, what would you say is the general prophetic message from the Scriptures for this coming week?

Blessing After Torah Study

Barúch Atáh Adonai, Elohénu Meléch HaOlám,

Ashér Natán Lánu Torát Emét, V'Chayéi Olám Natá B'Tochénu.

Barúch Atáh Adonái, Notén HaToráh. Amen!

Blessed is Ha-Shem our God, King of the universe,

Who has given us a teaching of truth, implanting within us eternal life.

Blessed is Ha-Shem, Giver of the Torah. Amen!

“Now unto Him who is able to preserve you faultless, and spotless, and to establish you without a blemish,

before His majesty, with joy, [namely,] the only one God, our Deliverer, by means of Yeshua the Messiah our Master, be praise, and dominion, and honor, and majesty, both now and in all ages. Amen!”

Next Shabbat: Intermediate Shabbat of the festival of Matsah

Shabbat	Torah Reading:	Weekday Torah Reading:
אֲשֶׁר-תִּשְׁלַח עִמִּי
“Asher-Tishlach Imi”	Reader 1 – Shemot 33:12-16	Reader 1 – B’Midbar 11:16-19
“whom will you send with me”	Reader 2 – Shemot 33:17-19	Reader 2 – B’Midbar 11:20-22
“á quién has de enviar conmigo”	Reader 3 – Shemot 33:20-23	Reader 3 – B’Midbar 11:16-22
Shemot (Ex.) 33:12-34:26	Reader 4 – Shemot 34:1-3
B’Midbar (Num.) 28:18-25	Reader 5 – Shemot 34:4-10
Ashlamatah: Ezekiel 37:1-14	Reader 6 – Shemot 34:11-17	Reader 1 – B’Midbar 11:16-19
	Reader 7 – Shemot 34:18-26	Reader 2 – B’Midbar 11:20-22
	Maftir: B’midbar 28:18-25	Reader 3 – B’Midbar 11:16-22
N.C.: 1 Corinthians 10:16 – 11:34	- Ezekiel 37:1-14

Coming Fast

Fast of the First-Born

Nisan 14, 5771 – Monday April 18, 2011

Coming Festival

Pesach – Passover / Chag HaMatsah – Festival of Unleavened Bread

Nisan 15-22, 5771 – Evening Monday April 18 – Evening Tuesday April 26, 2011

For further information please read:

http://www.betemunah.org/chametz.html ; http://www.betemunah.org/passover.html ; http://www.betemunah.org/chronology.html ; http://www.betemunah.org/redemption.html ; http://www.betemunah.org/haggada.html ; http://www.betemunah.org/pcustoms.html ; and http://www.betemunah.org/omer.html

Shalom Shabbat !

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

Esnoga Bet Emunah

7104 Inlay St. SE, Lacey, WA 98513

E-Mail: gkilli@aol.com

gold cup.bmp Matzah 1.bmp Happy & Kosher

Pesach/Chag HaMatsah 5771

Candle Lighting and Havdalah Times:

Conroe & Austin, TX, U.S.

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 7:42 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 8:38 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 8:38 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 7:45 PM

Sat. Apr. 23, 2011 – Havdalah 8:40 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 7:46 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 8:42 PM

Holiday Ends

Tue. Apr. 26, 2011 – 8:43 PM

Brisbane, Australia

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 5:11 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 6:03 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 6:02 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 5:07 PM

Sat. Apr. 23, 2011 – Havdalah 6:00 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 5:05 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 5:58 PM

Holiday Ends

Tue. Apr. 26, 2011 – 5:57 PM

Bucharest, Romania

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 7:45 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 8:50 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 8:51 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 7:50 PM

Sat. Apr. 23, 2011 – Havdalah 8:55 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 7:52 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 8:58 PM

Holiday Ends

Tue. Apr. 26, 2011 – 8:59 PM

Chattanooga, & Cleveland, TN, U.S.

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 7:58 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 8:56 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 8:57 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 8:01 PM

Sat. Apr. 23, 2011 – Havdalah 8:59 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 8:03 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 9:01 PM

Holiday Ends

Tue. Apr. 26, 2011 – 9:02 PM

Jakarta, Indonesia

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 5:33 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 6:22 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 6:22 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 5:32 PM

Sat. Apr. 23, 2011 – Havdalah 6:21 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 5:31 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 6:21 PM

Holiday Ends

Tue. Apr. 26, 2011 – 6:20 PM

Manila & Cebu, Philippines

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 5:32 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 6:43 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 6:43 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 5:53 PM

Sat. Apr. 23, 2011 – Havdalah 6:44 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 5:53 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 6:44 PM

Holiday Ends

Tue. Apr. 26, 2011 – 6:44 PM

Miami, FL, U.S.

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 7:27 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 8:21 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 8:21 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 7:29 PM

Sat. Apr. 23, 2011 – Havdalah 8:23 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 7:30 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 8:24 PM

Holiday Ends

Tue. Apr. 26, 2011 – 8:25 PM

Olympia, WA, U.S.

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 7:46 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 8:53 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 8:55 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 7:51 PM

Sat. Apr. 23, 2011 – Havdalah 9:00 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 7:54 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 9:03 PM

Holiday Ends

Tue. Apr. 26, 2011 – 9:05 PM

Murray, KY, & Paris, TN. U.S.

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 7:13 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 8:13 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 8:14 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 7:17 PM

Sat. Apr. 23, 2011 – Havdalah 8:17 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 7:19 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 8:19 PM

Holiday Ends

Tue. Apr. 26, 2011 – 8:20 PM

Sheboygan & Manitowoc, WI, US

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 7:19 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 8:24 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 8:25 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 7:24 PM

Sat. Apr. 23, 2011 – Havdalah 8:29 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 7:27 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 8:32 PM

Holiday Ends

Tue. Apr. 26, 2011 – 8:33 PM

Singapore, Singapore

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 6:51 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 7:40 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 7:39 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 6:50 PM

Sat. Apr. 23, 2011 – Havdalah 7:39 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 6:49 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 7:39 PM

Holiday Ends

Tue. Apr. 26, 2011 – 7:39 PM

St. Louis, MO, U.S.

Eve of First Day of Passover

Mon. Apr. 18, 2011 – Candles 7:22 PM

Eve of Second Day of Passover

Tue. Apr. 19, 2011 – Candles 8:22 PM

Holiday Ends Evening

Wed. Apr. 20, 2011 – 8:23 PM

Intermediate Sabbath of Passover

Fri. Apr. 22, 2011 – Candles at 7:26 PM

Sat. Apr. 23, 2011 – Havdalah 8:26 PM

Eve of Seventh Day of Passover

Sun. Apr. 24, 2011 – Candles 7:27 PM

Eve of Eighth Day of Passover

Mon. Apr. 25, 2011 – Candles 8:28 PM

Holiday Ends

Tue. Apr. 26, 2011 – 8:30 PM

Schedule of Services and Torah Readings

First day of Passover – Morning Service (No work allowed)

Tuesday April 19, 2011 – Nisan 15

Torah Reading: Shemot (Exodus) 12:21-51

Reader 1: Shemot 12:21-24

Redare 2: Shemot 12:25-28

Reader 3: Shemot 12:29-36

Reader 4: Shemot 12:37-42

Reader 5: Shemot 12:43-51

Maftir: B’Midbar (Numbers) 28:16-25

Ashlamatah: Joshua 5:2 – 6:1 + 27

Nazarean Codicil: 1 Corinthians 1:1 – 2:16

Omer Tonight Day 1

Second day of Passover – Morning Service (No work allowed)

Wednesday April 20, 2011 – Nisan 16

Torah Reading: Vayikra (Leviticus) 22:26-23:44

Reader 1: Vayikra 22:26 – 23:3

Reader 2: Vayikra 23:4-14

Reader 3: Vayikra 23:15-22

Reader 4: Vayikra 23:23-32

Reader 5: Vayikra 22:33-44

Maftir: B’Midbar (Number)s 28:16-25

Ashlamatah: II Kings 23:1-9; 21-25

Nazarean Codicil: 1 Corinthians 3:1 – 5:13

Omer Tonight Day 2

First Intermediate Day of Passover – Morning Service

Thursday April 21, 2011 – Nisan 17

Torah Reading: Shemot (Exodus) 13:1-16

Reader 1: Shemot 13:1-4

Reader 2: Shemot 13:5-10

Reader 3: Shemot 13:11-16

Maftir: B’Midbar (Numbers) 28:18-25

Ashlamatah: Shir HaShirim (Song of Songs) 1:1 – 2:17

Nazarean Codicil: 1 Corinthians 6:1 – 7:40

Omer Tonight Day 3

Second Intermediate Day of Passover – Morning Service

Friday April 22, 2011 – Nisan 18

Torah Reading: Shemot (Exodus) 22:24 – 23:19

Reader 1: Shemot 22:24-26

Reader 2: Shemot 22:27 – 23:5

Reader 3: Shemot 23:6-19

Maftir: B’Midbar (Numbers) 28:18-25

Ashlamatah: Shir HaShirim (Song of Songs) 3:1 – 4:16

Nazarean Codicil: 1 Corinthians 8:1 – 10:15

Omer Tonight Day 4

Intermediate Sabbath of Passover

Evening Friday April 02, 2010 – Evening Saturday April 03, 2010 – Nisan 19, 5770

Morning Service:

Shabbat	Torah Reading:	Weekday Torah Reading:
אֲשֶׁר-תִּשְׁלַח עִמִּי
“Asher-Tishlach Imi”	Reader 1 – Shemot 33:12-16	Reader 1 – B’Midbar 11:16-19
“whom will you send with me”	Reader 2 – Shemot 33:17-19	Reader 2 – B’Midbar 11:20-22
“á quién has de enviar conmigo”	Reader 3 – Shemot 33:20-23	Reader 3 – B’Midbar 11:16-22
Shemot (Ex.) 33:12-34:26	Reader 4 – Shemot 34:1-3
B’Midbar (Num.) 28:18-25	Reader 5 – Shemot 34:4-10
Ashlamatah: Ezekiel 37:1-14	Reader 6 – Shemot 34:11-17	Reader 1 – B’Midbar 11:16-19
	Reader 7 – Shemot 34:18-26	Reader 2 – B’Midbar 11:20-22
	Maftir: B’midbar 28:18-25	Reader 3 – B’Midbar 11:16-22
N.C.: 1 Corinthians 10:16 – 11:34	- Ezekiel 37:1-14

Afternoon Service:

Reader 1 – Sh’mot 29:1-3‎

Reader 2 – Sh’mot 29:4-6‎

Reader 3 – Sh’mot 29:7-9‎

Ashlamatah: Shir HaShirim (Song of Songs) Song of Songs 5:1 – 6:13

Omer Tonight Day 5

Third Intermediate Day of Passover – Morning Service

Sunday April 24, 2011 – Nisan 20

Torah Reading: Shemot (Exodus) 34:1-26

Reader 1: Shemot 34:1-10

Reader 2: Shemot 34:11-17

Reader 3: Shemot 34:18-26

Maftir: B’Midbar (Numbers) 28:18-25

Ashlamatah: Shir HaShirim (Song of Songs) 7:1 – 8:14

Nazarean Codicil: 1 Corinthians 12:1 – 13:13

Omer Tonight Day 6

Seventh day Passover – Morning Service (No work allowed)

Monday April 25, 2011 – Nisan 21

Torah Reading: Shemot (Exodus) 13:17-15:26

Reader 1: Shemot 13:17-22

Reader 2: Shemot 14:1-8

Reader 3: Shemot 14:9-14

Reader 4: Shemot 14:15-26

Reader 5: Shemot 14:26 – 15:26

Maftir: B’Midbar (Numbers) 28:18-25

Ashlamatah: II Samuel 22:1-51

Nazarean Codicil: 1 Corinthians 14:1 – 15:34

Omer Tonight Day 7

Eighth day Passover – Morning Service (No work allowed)

Tuesday April 26, 2011 – Nisan 22

Torah Reading: D’barim (Deuteronomy) 15:19 – 16:17

Reader 1: D’barim 15:19-23

Reader 2: D’barim 16:1-3

Reader 3: D’barim 16:4-8

Reader 4: D’barim 16:9-12

Reader 5: D’barim 16:13-17

Maftir: B’midbar (Numbers) 28:18-25

Ashlamath: Isaiah 10:32 – 12:6

Nazarean Codicil: 1 Corinthians 15:35 – 16:24

Omer Tonight Day 8

Counting of the Omer

Sundown Wednesday 27^th of April 2011 – “Today is nine days of the counting of the Omer”

Sundown Thursday 28^th of April 2011 – “Today is ten days of the counting of the Omer”

Sundown Friday 29^th of April 2011 - “Today is eleven days of the counting of the Omer”

Sundown Saturday 30^th of April 2011 – “Today is twelve days of the counting of the Omer”

For further study on the counting of the Omer please see: http://www.betemunah.org/omer.html

Chag Kosher Pesach Sameach!

Hakham Dr. Yosef ben Haggai

HH Rosh Paqid Adon Hillel ben David

HH Paqid Dr. Adon Eliyahu ben Abraham

[1] CLV (Concordant Literal Version) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html

[2] Magiera, J.M. (2009), Aramaic Peshitta New Testament: Vertical Interlinear, Light of the Word Ministry, Vol. III.

[3] Greek New Testament (Stephanus Text) as found in Rick Meyers (2009) E-Sword v. 9.5.1 - http://www.e-sword.net/downloads.html